By Martha Himmelfarb
This quantity comprises articles via Martha Himmelfarb on subject matters in moment Temple Judaism and the advance and reception of moment Temple traditions in past due antiquity and the center a while. The part on "Priests, Temples, and Torah” addresses the subjects of its name in texts from the Bible to the Mishnah. "Purity within the lifeless Sea Scrolls” includes articles studying the intensification of the biblical purity legislation, rather the legislation for genital discharge, within the significant criminal records from the Scrolls. In "Judaism and Hellenism” the writer explores the connection among those historic cultures through studying the traditional and sleek historiography of the Maccabean insurrection and the position of the Torah in old Jewish diversifications of Greek tradition. The final sections of the amount stick to texts and traditions of the second one Temple interval into overdue antiquity and the center a long time. The articles in "Heavenly Ascent” reflect on the connection among the ascent apocalypses of the second one Temple interval and later works concerning heavenly ascent, relatively the hekhalot texts. within the ultimate part, "The Pseudepigrapha and Medieval Jewish Literature,” Himmelfarb investigates proof for wisdom of works of the second one Temple interval through medieval Jews with attention of the channels during which the works may need reached those later readers.
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Additional info for Between Temple and Torah: Essays on Priests, Scribes, and Visionaries in the Second Temple Period and Beyond
The Qimron-Strugnell understanding of the passage as condemning marriage between priests and Israelites, then, depends on how a lacuna is filled. Thus it is not surprising that it has not met with universal acceptance. M. L. J. 21 In keeping with her understanding of the purpose of the document as a whole, she reads the passage in question as a condemnation of marriage between Jews and gentiles. The harlotry of B 75 “can only concern sexual mingling with nonJews,” although she offers nothing to support this claim beyond a note pointing to Qimron’s own confession of uncertainty about how a law prohibiting priests from marrying women from non-priestly families would have been derived from 16 Only the קof the first word is preserved, but this restoration seems secure.
Levi, Phinehas, and the Problem of Intermarriage 37 and Aramaic Levi make it more likely that it is directed against marriages between priests and Jewish women from non-priestly families. The advantage of this understanding is that it does not require us to accept the judgment of its opponents that the priestly establishment was corrupt. The priests condemned by the Book of the Watchers, Aramaic Levi, and 4QMMT were not violating a clear command of the Torah; indeed they were not doing anything that they or most other Jews would have recognized as wrong.
The link to Ezekiel 31 strengthens the case that Ben Sira intends us to associate Wisdom as tree with the trees of the Garden of Eden – a tree of knowledge whose fruit is healthful. 39 At this point the comparison to the rivers begins. It fills men with wisdom. Like the Pishon, and like the Tigris at the time of the first fruits. It makes them full of understanding, like the Euphrates, and like the Jordan at harvest time. It makes instruction shine forth like light, like the Gihon at the time of vintage.